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William, we own the Landlord's Right to his Lands to be a Good, Honest, Ancient, Just Right, and of another Nature than thine to Tiches, as before is made apparent.
God is Love, and All-fufficient for those that Love him, and one another in him; and hach never faild them that trusted in, and obey'd him; and his Love will out-live thy Law: And if all that profess’d him, dwelt in Love, there would need no Law to force Maintenance. It was, when Men departed from the Spirit of God in themselves, and followed their own Inventions, that Love waxed cold; and chofe that would still seem to be of God, and are not, and to come in the Love of God, and do not; but in Love to their own Lusts and Interests, are they that are for forced Maintenance. For not being of God, they do not reach that of God in Men; por get Love of those, they themselves do not Love ; but seek their own Carnal Ends, and leave one place, when a Greater Benefice calls them to another ; and away they go, leaving the Flock to what follows; which shews plainly what they Love.
În thy next thou say'st, Fokn, pray thee telk me what thou meanest by those General Rules thou inlistest on, which condemn those that are BufieBodies, and work not at all; and require, that with Quietness they work, and eat their own Bread; He gbut will not Work, let bino not Eat ? :
- Answer ; I mean no other than what the Apostle meant ; and so thy Quarrel for this, is not with me, but him, 2 Thell. 3. 10, 11,,12. But for want of something to Reply, thou askest me, Would you send your Landlords into the Field; witb. a Syibe and a Spade ? Would it not be a fine World, if God's People could thus triumpb over tbose Lazy Perfons, who live upon Honest Mens Labours, and work not at all? These are thy words; and Landlords need not thank thee for the Title thou putreft upon them: But are these che Men Paul only meant ? No, say'st thou, I infit upon them as General Rules; and if so, then they will reach thee: Por if thou readest the Chapter before-cited, thou may'st find who were chiefly intended, namely, Such as did walk disorderly amongit them, and not after the Traditions of the Apostles, who had not behaved themselves disorderly, but worked: For those Idle Persons, the Apoitle speaks of, were such as pretended to be something like the Apostles, and were not ; but were Busie-Bodies, and meddled with that which did not belong to them: And there are too many of these Lazy Persons aç this day, that' will not work, but are very busie to get from others what they Labour hard for.
But say'lt thou, I hope, John, you would be kinder to us, wbo, you know, are stiled God's Labourers; and, as St. Paul tells you, are worthy of our Hire.
Ah, William, do I know you are diled God's Lebourers ? Did I ever tell : thee fo ? Surely thou little heedeft what thou fay'tt now : For thou confeffeft, in thy next words, to me, You own us inot to be sent of God, and so are no Ministers of Christ; and in the next Page thou say'ft, if you do allow us to be sent of God, and Christ's Ministers : What Confusion is this? What is it thou dost aim at ?. • Again, But if you do allow us to be sent of God, and Christ's Ministers, why do you endeavour to seduce our people from us, and gather Flocks out of Chriftian Flocks, which never any but Seducers and false Teachers ever did. . . A deal said in a little room, William ; but I do not remember, that I ever faid, that I own'd you to be sent of God, or that you were Christ's Ministers; and thy own words in another place thew the contrary, where thou fay'st, You tell me, you own y not to be fent of God, &c. and so thou art running to and fro, to catch something if thou could'st. Bac what is it thou would't have ? Doch not Moft Part of the Nation know what we own you to be ?' But nevertheless, thou would'it fain hedge in thy Tithes, if possible; though we own you not. And therefore thou queriest, How can you, upon your own Principle; deny us a just Right to our Titbes, as Men? Ah, William, take away all that you hold your Tithes by, and we shall not be lo troubled with you for Tithes, and that thou knoweft. Make no Pretence to be Sent of God, and to
be Ministers of Christ, and then the Law will take no notice of you, to give you Tithes, But the Law will defend such Rights as you may have, as Men, and Natives of the Land, and Subjects under its Government, and not pretending to be Priests. For I still make a difference between a Man, that is a Common Subje&t, or meerly a Man, and a Clergyman, as such ; yet those Civil Rights that a Clergy-man may have, as aforesaid, his being à Clergy-man doth not hinder him of the Benefit of the Law to maintain him in: And had I thought I should have been pur in Print, so unfairly as I was by thee, I should have been more express in delivering my Judgment in my former Letters.
But why am I a Sedacer? How dost thou make that appear? Whom of thy Flock have i seduced ? Either make it out, or own thy self a false Accuser ; for till then, I think I need not regard thy Charge. I am sure, I have got no Corn, Hay, Cattel, duc. from any of ihy Flock; and that is a very good fign, that a Man is no Seducer, who seeks no Self-Ends, but works for his Living, as my Neighbours know I have done.
The next thing thou speakest of, is answered in part, where I told thee what Mil-· fion true Ministers have, viz. Tbat they are Sent of God, and Fitted and Furnished by him, for the Work be fends them to do: And though they are approved of by the Church, yet 'cis
because the Lord owns them, as in Aets 13. 2. and appoints them their work, and goes with them, and will do to the end of the World, according to his Promise, Mat. 28.20.,:
But thou repliest, It is an easie matter to say, ä Man is fent of God, as all False Teachers bave pretended. Truly I think 'tis not very easie for a False Teacher to say so; for he knows, or at least might know, if he resist not the Holy Ghost, that he Lyes when he faith so. But it may be such a Man will strain hard for worldly Riches, Honours and Preferment; which is such a Bait, that if False Teachers, Deceivers, and those that run, and are not fent of God, were not tempted with, there would not be so many Proud, Covetous, Drunken, Wicked Priests as there are; see Doctor Burnet of the Earl of Rochester, and his Preface to the Second. Part
of the Reformation. si • Thy next is a great Stroke, as thọu pre
tendest, upon me, to leave T. S. so in the Lurch, as I did, in turning him over co thee, for to answer thy Question, Whether bis Light be the same with mine? And how it comes to pass, that his, without mine, is not sufficient to defend bis Conscience ?
William, I wish my Friend T. S. be never worse pur to it, than he would have been to have answer'd thy Question : However thou hat a mind to shew thy Art and Trick upon me; yet I tell thee, The Lord is my Light and my Salvation, and so he is my Friend's, and is sufficient to defend his Conscience, without